The second thing I proposed to mention in the doctrine of Christ's mediation, which shews the purity of the divine nature, is our continued approach to God by him as an intercessor and advocate. It contributes to keep continually upon our minds a sense of the divine holiness and purity, and of our own unworthiness, that we are not permitted to approach him but by the interceffion of another. Such a conduct in human affairs, properly ferves to shew dignity and greatness on the one part, distance and unworthiness on the other. The same conduct then in God towards us, doth it not convince us, that he must be sanctified of all them that draw near to him? And, whilst it makes imputed righteousness the condition, plainly shows the neceffity of inherent holiness, as a qualification in our approaches to his throne. Suppose an earthly prince were to be addressed by two different persons, one who thought he had a title upon his own merit to make an immediate application, and another who could not approach him without one nearly related to him, and in high favour at court, to procure his admiffion, and to back his request; which of these would probably be most respectful to his fovereign, and most solicitous to avoid giving offence by his conduct? Surely the latter; and so it is always with the humble, mortified believer, who counts all things bút "lofs

" loss for the excellency of the knowledge of "Christ Jesus *."

In the fifth place, Those who expect juftification by the imputed righteousness of Christ, must be induced to obedience, in the strongest manner, by the liberal and ingenuous motive of gratitude and thankfulness to God. That it is the native and genuine expreffion of gratitude to God, to live a pure and holy life, I suppose will hardly be denied: at least, this the Scriptures represent as pleasing him, serving him, doing his will, honouring him. It is indeed extremely difficult to conceive, how God all-mighty, and all-fufficient, should be at allaffected with our conduct, either good or bad: it feems to be improper to say, that he can be pleased or displeased with our actions, or that he hath any interest at stake. Nothing, to be fure, can be more weak and impotent, than the injuries offered, or the affaults made upon him by created beings. As his nature is without variableness or shadow of turning, so his happiness is such, as can neither be increased nor impaired. And yet, in this way, he himself hath taught us to conceive of the matter, that holiness is not only an imitation of his character, but obedience to his will; and its contrary a tranfgreffion of his law. These have been the sentiments of all nations without exception; and, after the utmost efforts we can make to exempt him in our minds from all human passions or affections, of joy, anger, or difpleasure, we cannot help confidering it still as proper to say, such a course of life is agreeable, and such another is displeasing to God, and will provoke his wrath.

Is not gratitude then a principle of action that will be powerful and operative? Mankind in general bear witness to this as they have agreed in all ages; to brand ingratitude with the blackest mark of infamy, and to reckon it among the most atrocious of crimes. And indeed we find by experience, that it is comparatively stronger, for the most part, than the opposite motives of force or fear. There is a fort of natural tendency in man to refift violence, and refuse fubmiffion to authority, whilft they may be won by favours, and melted to thankfulness and gratitude by kindness and love: at least, this may be applied perfectly to the present cafe, where the bare outward performance (which may indeed be the effect of fear) will not be accepted without the inclination of the will. A flavish dread both leffens the degree, and debafes the nature of that obedience we might effay to perform. This is an univerfal principle; and, in particular, while the law of God stands in its force and rigour, as a covenant of works, threatning death without hope of mercy, against every tranfgreffion, it begets a defpondent

dentsloth, and, at best serves only to discover our fin and misery; nay, as the apostle Paul strongly and justly reasons, it renders our corrupt affections more inflamed and violent by restraint; "* Nay, I had not known fin, but by the law; " for I had not known lust, except the law had "faid, Thou shalt not covet, &c."

But let us now complete this argument, by shewing, that a believer in Christ is under the strongest obligations, from gratitude, to do the will of God. And how manyconfiderations concur in shewing this? The unspeakable greatness of the bleffings he receives, no less than deliverance from everlasting misery and anguish, and a right to everlasting glory and happiness. - The infinite and affecting condescension of the great and glorious Giver, who, in mercy to those who could not profit him at all, but, on the contrary, had highly provoked him, laid help for them upon one who is mighty to save. - The astonishing means employed in this desigr, viz. God's " not sparing

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even his own Son, but delivering him up for us all." Well might the apostle John say,

+ God SO loved the world, that he gave his "only begotten Son, that whosoever believeth " in him should not perish, but have everlasting "life." But, above all, the sense which he himself hath of his mifery and wretchedness. No* Rom. vii. 7.

† John iii. 16.

thing can be more dreadful than the apprehenfions which a convinced finner hath of his own state: what, and how strong then must his fenfe of gratitude be, to him who hath given his Son, and him who was given himself, for the purchase of his pardon? With what earneftness will he seek after, and with what chearfulness will he embrace, every opportunity of testifying his thankfulness? Will not the name of his Redeemer be precious, even " as ointment poured forth;" his laws delightful to him, and his honour dear?

It is proper to observe here, that the fingle view of the blessings of divine goodness, which must have the strongest influence in leading us to a grateful resentment of them, is peculiar to such as expect justification through the imputed righteousness of Christ; viz. their being of free, unmerited grace and mercy. For, though there are claffes of Christians who pretend to disclaim the belief of any merit in man, it would be no difficult matter to shew, that there are none who do not, by their professed principles, or their usual language, suppose it, excepting those described in the beginning of this discourse. And fuch not only believe his mercy to be unmerited, but that they have justly deserved his wrath and indignation, nay, and that they continually do so, even in their best state; their purest and holiest actions having such fins attending them, or fuch a mix